Sermon I. The strength of faith.

“He staggered not at the promise of God through
unbelief; but was strong in faith, giving glory to God. — Rom. iv. 20.

In this
chapter the apostle singleth out a signal example, to make good
the conclusion which, by sundry convincing demonstrations, he had proved in
the foregoing chapter; namely, that the
justification of a sinner could by no means be brought about nor
accomplished but by the righteousness of faith in Christ. This, I say, in
the example of Abraham, and from the testimonies given concerning him, and
the way whereby he was justified before God, the apostle proves from
the beginning of the chapter to the end of verse
17. From thence to
the end of verse 22 he describes that faith of Abraham whereby
he obtained acceptation with God; that in all things he might propose him
as an example and an encouragement unto us.

Among the many excellencies which are given in, in the
description of this faith of his, arising from its cause, object, matter,
and manner, not now to be insisted on, this is none of the least which is
mentioned in my text, “He staggered not.”

There is a μείωσις in
the words, wherein, by a negation, the contrary to what is denied is
strongly asserted: “He staggered, not by unbelief;” that is, he was
steadfast in believing, or, as it is expounded in the close of the verse,
“he was strong in faith.”

The words may yield us these two observations:—

Observation 1. All staggering at the promises of God
is through unbelief.

Saith the apostle, “He staggered not through unbelief.”
Men are apt to pretend many other reasons, and do use other pleas; but the
truth is, all our staggering is through unbelief. But this proposition
from these words I have long since, in another way, proved, evinced, and
applied.361361 See the sermon on this text, vol. viii. p.
207.20There is another proposition lies in the text,
and that I shall now apply myself unto, which is this:—

In treating upon this subject, I shall do these two
things:— I. Explain the terms of the proposition. II. Give the proof of
it.

I. As to the former of these, —

1. There is the object concerning which the affirmation is
laid down: “The promises,” the promises of God. The promises of God are
the declaration of the purposes of his grace towards his elect, according
to the tenor of the covenant. That pointed unto in my text was the old
great promise of Christ, which contains in it all others; because “in him
all the promises of God are yea and amen,” 2 Cor. i.
20. So that although I shall speak nothing but what will be
true with reference to every promise of God whatever, yet I shall bear a
chief respect to the promises that exhibit Christ and the free grace of God
in him unto sinners; — steadfastness in believing these promises.

2. There is the act that is exercised about this object;
and that is, believing. It is steadfastness in believing we speak
of.

I shall not make it my design to insist much on the nature
of faith, and to debate the differences that are among men about it. Only
so much must be spoken concerning it as may give us an acquaintance with
that whereof we are treating.

How many have been the disputes of men about the nature of
faith — the subject, proper object, formal reason of it — all know. And
how little the church of God is beholding to men, who have made it their
business to involve things of general duty, and absolute necessity unto all
believers, in intricate disputes, — men that will duly weigh it may easily
know. By some men’s too much understanding, others are brought to
understand nothing at all. He that would have the things of his own
spiritual experience and daily duty made unintelligible to him, let him
consider them as stated in men’s philosophical disputes about them. Thus,
some place faith in one distinct faculty of the soul, some in another, and
some say there are no such things as distinct faculties in the soul. Some
place it in both the chief, — the understanding and the will; and some say,
it is impossible that one habit should have its residence in two
faculties.

For my part, my intention principally is, to speak to such
as God chooseth, — the poor and foolish of the world. And the means
whereby he will bring them to himself are not, I am sure, above that
understanding which the Son of God hath given them, 1
John v. 20. And whereas the general way, in treating of faith,
is, for the most part, to use strictness of expression, that so it may be
delivered in a 21philosophical exactness; the constant way of the
Holy Ghost is, by metaphorical expressions, accommodations of it to things
of sense and daily usage in the meanest, to give a relish and perception of
it to all that are interested in it. And so shall I labour to speak, that
every one that doth believe may know what it is to believe.

Only observe this, by the way, — that I speak of believing
and of faith in respect of that end, and to that purpose only, in reference
whereunto Paul here treats of it; that is, in respect of justification and
our acceptation with God. I say, then, —

(1.) That faith, or believing, in this restrained
sense, doth not consist solely in the assent of the mind to the truth of
the promises, or of any promise. When one affirms any thing to us, and we
say we believe him, — that is, that the thing he speaks is true, — then
there is this assent of the mind. Without this there is no faith. But
this alone is not the faith we speak of. This alone and solitary the
devils have, and cannot choose but have it, James ii.
19. They believe that which makes them tremble, on the
authority of God who revealeth it.

But you will say, “The devil believes, only the threats of
God, — that which makes him tremble; and so his belief is not a general
assent, but partial; — and is thereby distinguished from our assent; which
is to all that God hath revealed, and especially the promises.”

I answer, The devil believes the promises no less than he
doth the threats of God; that is, that they are true, and shall be
accomplished. It is part of his misery, that he cannot but believe them.
And the promises of God are as much suited to make him tremble as his
threatenings. The first promise to us was couched in a threatening to him,
Gen. iii. 15. And there is no promise
wherein a threatening to him is not couched. Every word concerning Christ,
or grace by him, speaks his downfall and ruin. Indeed, his destruction
lies more in promises than threats. Promises are what weakens him daily,
and gives him a continual foretaste of his approaching destruction.

On this consideration it is evident, that believing, or
faith, cannot be solely an assent to the truth of these promises upon the
fidelity of the promiser; but this it is also, or originally. Hence it is
called, “the receiving the testimony of God,” and, therein, “setting to our
seal that God is true,” John iii.
33. But yet, I think there is somewhat more in receiving of the
testimony of God, and setting our seal to it (agreeing, as in contracts,
that so it is, and so it shall be), than the bare assent of the mind to the
truth of the promises; although, in ordinary speech, to receive a man’s
testimony, is no more than to believe [that] what he saith, of that
concerning which he speaks, is true. But there seems, moreover, in the
annexed expression of “setting to our seal,” that that is included which he
speaks of to Job, Job v.
27, “Hear it, and know it for thy good.” There is a receiving
of 22it for ourselves, in those expressions; which adds much to a
bare assent. I say, then, this assent is of faith, though it be not faith.
And in saying it is not justifying faith, we do not deny it, but affirm it
to be faith in general. The addition of a peculiar assent destroys not the
nature of a thing. Now, faith in general is such an assent as hath been
described.

(2.) It is not in the sole consent of the will to close
with the promise, as containing that which is good and suitable. There is
the matter of the promise to be considered in believing, as well as the
promise itself. Christ, with his righteousness and benefits, is, as it
were, tendered unto us therein. Whence, by believing we are said to accept
of, to “receive the atonement,” Rom. v.
11. Now, to consent that the matter of the promise — that which
is exhibited in the word of it — is good and desirable, and [that it is] so
to us, and to choose it on that account, is required to believing also; and
it is properly the receiving of Christ, John i.
12. But yet it is not only precisely and exclusively this.
Sarah’s faith, Heb. xi.
11, is described by this, that she “judged him faithful who had
promised.” And this is of the nature of faith, as was said before, the
judging him faithful that promiseth, and assenting to the truth of his
promises on that account. Now, the first of these may be without the
second, — our assent may be without the consent of the will; but the latter
cannot be without the former. But yet, there is such an assent as will
certainly produce this choice also.

(3.) I suppose I need not say, it doth not entirely consist
in the good-liking of the affections, and embracing the things promised.
The stony ground received the word presently, and with joy, Matt. xiii. 20. It is said,
verse 5, that the seed sprung up
immediately, because it had not depth of earth. Where men have warm
affections, but not thoroughly-prepared minds and hearts, they presently
run away with the word, and profess great matters from it; but where it is
laid in deep, it is longer commonly before it appears. When a man receives
the word only in the affections, the first touch of them cannot be hid;
instantly he will be speaking of it, melt under it, and declare how he is
affected with it: “Oh, this sermon hath done me good indeed!” But yet this
is not faith, when it is alone. They receive the word with joy, but have
not root in themselves, verses 20, 21. When Christ
promised “the bread of life,” — that is, himself, — John
vi., how many were instantly affected with it, and carried out
to strong desires of it! “Lord,” say they, “evermore give us this bread,”
verse 34. They like it, they desire
it, at that season; their affections are taken with it: but yet they were
but πρόσκαιροι, “temporary,” not true
believers; for after a season “they went back, and walked no more with
Christ,” verse 66. Those “who have a taste of
the heavenly gift,” Heb. vi. 4,
23do you not think they like the taste, and are affected with it?
There are, indeed, innumerable deceits in this business. I might show on
how many false and corrupt accounts, on what sandy foundations, many men’s
affections may be exceedingly taken with the word of promise, preached or
considered; so that there is no concluding of believing to lie in any such
thing. When affections go before believing, they are little worth; but
when they follow it, they are exceeding acceptable and precious in the
sight of God.

(4.) It is not solely “fiducia,” — a trust, affiance, or
confidence. There is a twofold fiducial trust; — one whereby we trust in
Christ for the forgiveness of sin; which you may call adherence. It is
such a cleaving to Christ, as that we trust in him for the forgiveness of
sins, and acceptation with God. And so much as we trust, so much we
adhere, and no more. There is also a trust that our sins are forgiven us;
we trust or rest upon it. Now, it cannot be that either of these should be
faith entirely, and that the whole of it should be included in them. There
is something more in believing than in trusting; and something more in
trusting than is absolutely necessary to preserve the entire notion of
believing: for we may believe that wherein we do not trust. But yet this I
grant, that where there is believing in Christ, there will be trusting in
him, more or less. And when faith is increased to some good height,
strength, and steadfastness, it is mainly taken up in trust and confidence,
John xiv. 1. So to believe as to
free our hearts from trouble and disquietment, upon any account whatever,
is to trust properly; and that doubting, and staggering, and fear, which in
Scripture we find condemned as opposite to faith, are indeed directly
opposite to this fiduciary reposing our souls on Christ. So the apostle
describes his faith or believing, 2 Tim. i.
12. So to believe as to be persuaded that God is able to keep
what we commit to him, is to put our trust in him.

(5.) Having spoken thus much of these particulars, waiving
all the arbitrary determinations of the schools, and exactness of words, as
to philosophical rules and terms, I shall give you such a general
description of faith, or believing, as may answer in some measure the
proper and metaphorical expressions of it in the Scriptures; where it is
termed, looking or seeing, hearing, tasting, resting,
rolling ourselves, flying for refuge, trusting, and the
like.

[1.] There must be, what I spake of in the first place, an
assent to the whole truth of the promises of God, upon this ground and
bottom, — that he is able and faithful to accomplish them. This certainly
is in, if it be not all, our receiving the testimony or witness of
God, John iii. 33. Sarah, of whom we
spake before, received the testimony of God. How did she do it? She
“judged him faithful who had promised,” Heb. xi.
11. This God proposes to us in the 24first place.
Eternal life is promised by God, who cannot lie, Tit. i.
2; that is, who is so faithful, as that it is utterly impossible
he should deceive any. So Heb. vi.
17, 18, “Wherein God, willing more abundantly to show unto the
heirs of promise the immutability of his counsel, confirmed it by an oath;
that by two immutable things, in which it was impossible for God to lie, we
might have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us.” The design of God is, that we may receive
encouragement in our flying for refuge to the hope set before us, — that
is, in believing. What doth he propose to this end? Why, his own
faithfulness and immutability, on the account of the engagement of his word
and oath. Abraham’s faith spoken of, Rom. iv.,
compriseth this, — yea, is commended from it, verse
21.

The Scripture, indeed, mentions sundry properties of God,
on the credit whereof, if I may so speak, our souls are to assent to the
truth of his promises, and to acquiesce therein. Two especially are
usually named:—

2dly. His faithfulness: as in the places before
mentioned, and sundry others.

The sum is, that on the account of God’s faithfulness and
power, this we are to do, if we will believe; — we are to assent to the
truth of his promises, and the certainty of their accomplishment. If this
be not done, it is in vain to go forward. Let, then, those who intend any
advantage by what shall afterward be spoken, stay here a little, and
consider how they have laid this foundation. Many there are who never come
to any stability all their days, and yet are never able to fix on any
certain cause of their shaking and staggering. The foundation was laid
disorderly. This first closing with the faithfulness and power of God in
the promises, was never distinctly acted over in and by their souls. And
if the foundation be weak, let the building be never so glorious, it will
totter, if not fall. Look, then, to this beginning of your confidence,
that this fail you not. And when all other holds fail, this will support
you from utter sinking, if at any time you are reduced to that condition
that you have nothing else.

[2.] Over and above this, faith, in the Scripture, is
expressed (and we find it by experience) to be the will’s consent unto, and
acceptance of, the Lord Jesus Christ as mediator, — he that accomplished
his work as the only way of going to the Father, as the sole and sufficient
cause of our acceptation with him, as our only righteousness before
him.

It hath been said, that faith is the receiving of Christ as
a priest, and a lord, to be saved by him, and ruled by him. This sounds
excellent well. Who is so vile that, endeavouring to believe, is not
willing to be ruled by Christ, as well as saved by him? A faith that 25would not have Christ to be Lord to rule us, is that faith alone
which James rejects. He that would be saved by Christ, and not ruled by
him, shall not be saved by him at all. We are to receive a whole Christ,
not by halves; — in regard of all his offices, not one or another.

This sounds well, makes a fair show, and there is, in some
regard, truth in what is spoken; but “Latet
anguis in herba,” — Let men explain themselves, and it is this: The
receiving of Christ as a king, is the yielding obedience to him. But that
subjection is not a fruit of the faith whereby we are justified, but an
essential part of it; so that there is no difference between faith and
works or obedience, in the business of justification, both being alike a
condition of it.

When I lately read one saying, “That this was one principle
that the Church of England went on, in the Reformation, that faith and
works have the same consideration in the business of justification,” I
could not but stand amazed, and conclude that either he or I had been
asleep ever since we were born; or that there were two Churches of England,
— one that I never knew, and another that he never knew; or else that
prejudice is powerful, and makes men confident. Is that the doctrine of
the Church of England, as they call it? When, where, by whom was it
taught, but by Papists and Socinians, until within a very few years, in
England? What place hath it in confessions, homilies, liturgies,
controversy writers, or any else of repute for learning and religion in
England? But this is no place for contest.

Others at length mince the matter, and say, that faith and
works have the same respects to our justification that shall be public and
solemn at the last day, at the day of judgment. And is this all that they
have intended? How they will justify themselves at the day of judgment for
troubling the peace of the saints of God, and shaking the great fundamental
articles of the Reformation, I know not; but it is no news, for men loving
novelties to dispute themselves they know not whither, and to recoil or
retire unhandsomely.

It is true, then, we acknowledge, that faith receives
Christ as a lord, as a king; and it is no true faith that will not, doth
not do so, and put the soul upon all that obedience which he, as the
captain of our salvation, requires at our hands. But faith, as it
justifies (in its concurrence, whatever it be, thereunto), closeth with
Christ for righteousness and acceptation with God only. And, give me leave
to say, it is in that act no less exclusive of good works than of sin. It
closeth with Christ in and for that, on the account whereof he is our
righteousness, and for and by which we are justified.

But you will say, “This makes you Solifidians;362362 A name
derived from two Latin words, signifying faith alone. — Ed. and are you not
justly so accounted?”

I say, So was Paul a Solifidian, whose epistles will
confute all the 26formalists and self-justiciaries in the world.
We are Solifidians as to justification:— Christ, grace, and faith are all.
We are not Solifidians as to salvation nor gospel conversation, nor the
declaration of the efficacy of our believing. Such Solifidians as exclude
every thing from an influence in our justification but our acceptation by
the grace of God, on faith’s receiving of Christ for righteousness and
salvation, were all the apostles of Jesus Christ. Such Solifidians as
exclude or deny the necessity of works and gospel obedience to him that is
justified, — or that say, a true and justifying faith may consist without
holiness, works, and obedience, — are condemned by all the apostles, and
James in particular.

This, then, I say, is required to faith, or believing, —
that we thus receive Christ. John i.
11, “His own received him not.” The not receiving of Christ for
such purposes as he is sent unto us by the Father, is properly unbelief;
and therefore, as it follows, the so receiving him is properly faith, or
believing, verse 12. Thus, in preaching the
gospel, we are said to make a tender or proffer of Christ, as the Scripture
doth, Rev. xxii. 17. Now, that which
answers a tender or proffer, is the acceptance of it. So that the soul’s
willing acceptance of the Lord Jesus Christ for our righteousness before
God, being tendered to us in the promises of the gospel for that end and
purpose, from the love of the Father, is the main of that believing which
is so acceptable unto God.

[3.] Add hereunto that which I cannot say is absolutely of
the nature of faith, but in some degree or other (secret or more known to
the soul) a necessary concomitant of it; and that is, the soul’s resting
and quieting itself, and satisfying its affections, in its interest in and
enjoyment of a sweet, desirable Saviour. This is called, “cleaving unto
the Lord,” Joshua, Josh. xxiii.
8, — the fixing and fastening our affections on God, as ours in
covenant. This is the soul’s resting in God, its affiance and trusting in
him.

And in these three things, which are intelligible to the
meanest soul, and written evidently in the words of the Scripture, and in
the experience of those who have to do with God in Christ, do I place the
believing which is so acceptable to God.

3. There is, next, the qualification of this believing, as
laid down in the proposition; and that is, steadfastness, — steadfastness
in believing. This is included in the negative. It is said of Abraham
that “he staggered not;” that is, he was steadfast. To clear this up a
little, take these few observations:—

(1.) Faith, or believing, consists in such an habitual
frame of heart, and such actings of the soul, as are capable of degrees of
straitening or enlargement, of strength and weakness. Hence there is
mention in the Scripture of great faith, “O woman, great is thy faith;” and
27of little faith, “O ye of little faith;” — of strong faith,
Abraham “was strong in faith;” and of weak faith, or being weak in faith,
“him that is weak in the faith receive;” — of faith with doubting, “O ye of
little faith, why did ye doubt?” and of faith excluding doubting, “Being
strong in faith, he staggered” or “doubted not.”

(2.) That faith in every respect is equal as unto
sincerity, and differs only in degrees; yea, it is equal in respect of the
main effects and advance of it, — in justification, perseverance, and
salvation. A little faith is no less faith than a great faith; yea, a
little faith will carry a man as safely to heaven, though not so
comfortably, nor so fruitfully, as a great faith. Now, —

(3.) Steadfastness respects those different degrees of
faith. It is not of the nature of faith, but bespeaks such a degree of it
as is acceptable to God that we should have, and every way advantageous to
ourselves. It is mentioned by Peter, 2 Pet. iii.
17, “Beware lest ye fall from your own steadfastness,” or
decline from that stability in believing which you have attained; and by
Paul, Col. ii. 5. So that, —

(4.) There may be a true faith, that yet may have many
troublesome, perplexing doubtings accompanying it, many sinful staggerings
and waverings attending it; and yet not be overthrown, but continue true
faith still. Men may be true believers, and yet not strong believers. A
child that eats milk hath as truly the nature of a man, as he that, being
grown up, lives on strong meat. Now, steadfastness denotes stability in
believing, in respect of the three things before mentioned, and by it faith
is denominated strong and effectual. And it argues, —

[1.] A well-grounded, firm, unshaken assent to the truth of
the promises; and so it is opposed to wavering, James i.
5, 6.

[2.] A resolved, clear consent to receive and close with
Christ, as tendered in the promise, for life; and so it is opposed to
doubting, — that is, troublesome, disquieting, perplexing doubts.

[3.] The settled acquiescence of the soul in the choice
made and the close consented unto; and so it is opposed to abiding trouble,
John xiv. 1.

This steadfastness in believing doth not exclude all
temptations from without. When we say a tree is firmly rooted, we do not
say that the wind never blows upon it. The house that is built on the rock
is not free from assaults and storms. The Captain of our salvation, the
beginner and ender of our faith, was tempted; and we shall be so, if we
follow him. Nor doth it exclude all doubting from within. So long as we
have flesh, though faith be steadfast, we shall have unbelief; and that
bitter root will bring forth some fruit, more or less, according as Satan
gets advantage to water it. But it excludes a falling under temptation,
and consequently that trouble and disquietness 28which ensues
thereon: as likewise abiding perplexing doubts, which make us stagger to
and fro between hope and fear, questioning whether we close with Christ or
not, — have any interest in the promise or not; and is attended with
disconsolation and dejectedness of spirit, with real uncertainty of the
event.

This, then, is that which I intend by steadfastness in
believing, — the establishment of our hearts in the receiving of
Christ, as tendered by the love of the Father, to the peace and settlement
of our souls and consciences. And that our hearts should be thus fixed,
settled, and established, — that we should live in the sense and power of
it, — is, I say, exceeding acceptable unto God.

There is a twofold evil and miscarriage among us, in the
great foundation business of closing with Christ in the promise. Some
spend all their days in much darkness and disconsolateness, — disputing it
to and fro in their own thoughts, whether their portion and interest lie
therein or not. They are off and on, living and dying, hoping and fearing,
and commonly fear most when they have best hold, — for that is the nature
of doubting. When they are quite cast down, then they set themselves
a-work to get up; and when they are up to any comfortable persuasion,
instantly they fear that all is not well and right, — it is not so with
them as it should be: and thus they stagger to and fro all their lives, to
the grief of the Spirit of God, and the discomfort of their own souls.

Others, beginning a serious closing with Christ, upon
abiding grounds, and finding it a work of difficulty and tediousness to
flesh and blood, relapse into generals, inquire no more, but take it for
granted that as much is done as they can accomplish; and so grow formal and
secure.

To obviate both these evils, I shall confirm the
proposition laid down; but before I proceed to that, I shall draw some
corollaries that arise from what hath been spoken in the explication of the
proposition already insisted on:—

Corollary 1. Though a little weak faith, where
steadfastness is wanting, will carry a man to Christ in heaven, yet it will
never carry him comfortably nor pleasantly thither.

He who hath but a weak faith shall be put to many desperate
plunges; every blast of temptation shall cast him down from his
consolation, if not turn him aside from his obedience. At best, he is like
a man bound in a chain on the top of a high tower; though he cannot fall,
yet he cannot but fear. However, it will have a good issue.

Corol. 2. The least true faith will do its work
safely, though not so sweetly.

True faith in the least degree, gives the soul a share in
the first resurrection. It is of the vital principle which we receive when
we 29are quickened. Now, be it never so weak a life we have, yet
it is a life that shall never fail. It is of the seed of God, which
abideth, — incorruptible seed, that dieth not. A believer is spirit, — is
quickened from the dead; be he never so young, never so sick, never so
weak, he is still alive, and the second death shall have no power over him.
A little faith gives a whole Christ. He that hath the least faith hath as
true an interest, though not so clear an interest, in the righteousness of
Christ as the most steadfast believer. Others may be more holy than he,
but not one in the world is more righteous than he; for he is righteous
with the righteousness of Christ. He cannot but be low in sanctification,
for a little faith will bring forth but little or low obedience; if the
root be weak, the fruit will not be great. But he is beneath none in
justification. The most imperfect faith will give present justification,
because it interests the soul in a present Christ. The lowest degree of
true faith gives the highest completeness of righteousness, Col. ii. 10. You, who have but a weak
faith, have yet a strong Christ. So that, though all the world should set
itself against your little faith, it should not prevail. Sin cannot do it;
Satan cannot do it; — hell cannot do it, Though you take but weak and faint
hold on Christ, he takes sure, strong, and unconquerable hold on you. Have
you not often wondered, that this spark of heavenly fire should be kept
alive in the midst of the sea? It is everlasting; a spark that cannot be
quenched, — a drop of that fountain that can never be wholly dried up.
Jesus Christ takes special care of them that are weak in faith, Isa. xl. 11. On what account soever
they are sick, and weak, and unable, this good Shepherd takes care of them.
He shall rule, and they shall abide, Mic. v.
4.

Corol. 3. There may be faith, a little faith, where
there wants steadfastness, and [where there] is much doubting.

Steadfastness is an eminent qualification, that all attain
not to; so that there may be faith where there is doubting, though I do not
say there must be. Doubtings in themselves are opposite to believing.
They are, if I may so say, unbelieving. A man can hardly believe all his
days, and never doubt; but a man may doubt all his days, and never believe.
If I see a field overgrown with thistles and weeds, I can say, There may
be corn there; but yet the thistles and weeds are not corn. I speak this,
because some have no better bottom for their quiet, than that they have
been disquieted, — that they have doubted. Doubting may be where faith is;
but we cannot conclude that where there is doubting, there is faith; for it
may rise against presumption and security as well as against believing.
Yet observe, there is a twofold doubting:—

(1.) Of the end. Men question what will become of them in
the close; they fluctuate about what will be their latter end. Did not 30Balaam do so when he cried, “Let me die the death of the righteous,
and let my latter end be like his”? That wretched man was tossed up and
down between hopes and fears. This is common to the vilest person in the
world. It is but the shaking of their security, if they be alone.

(2.) About the means. The soul doubts whether it loves
Christ, and whether Christ loves it or not. This is far more genuine than
the former. It discovers, at least, that such a soul is convinced of the
excellency and usefulness of Christ, and that it hath a valuation for him;
yea, perhaps this may be jealousy from fervency of love sometimes, and not
always from weakness of faith. But, however, with these doubtings, faith,
at least a little faith, may consist. So was it with the poor man who
cried out, “Lord, I believe; help thou mine unbelief.” There is believing
and unbelieving, faith and doubting, both at work at the same time in the
same person, — Jacob and Esau struggling in the same womb.

Use. Let not men from their doubting conclude to
their believing. He that satisfies himself that his field hath corn
because it hath thistles, may come short of a harvest. If thy fears be
more about the end than the means, — more about future happiness than
present communion with God, — thou canst scarce have a clearer argument of
a false, corrupt frame of heart. Some flatter themselves with this, that
they have doubted and trembled; but now they thank God they are quiet and
at rest. How they came to be so, they cannot tell; only, whereas they were
disquieted and troubled, now all is well with them. How many of this sort
have I known, who, whilst convictions have been warm upon them, have had
many perplexing thoughts about their state and condition; after a while,
their convictions have worn off, and their doubtings thence arising
departed, and they have sunk down into a cold, lifeless frame! This is a
miserable bottom of quiet. If there were no way of casting out doubts and
fears but by believing, this were somewhat; but presumption and security
will do it also, at least for a season.

But these things fall in only by the way, in reference to
what was spoken before.

II. I proceed now to confirm the proposition laid down,
according to the explanation given of it before:—

1. And this I shall do first from Scripture
testimonies:—

(1.) Take the text itself: “He was strong in faith, giving
glory to God.” All that God requires of any of the sons of men is, his
glory; — that he will not give unto another, Isa. xlii.
8. Let God have his glory, and we may take freely whatever we
will; — take Christ, take grace, take heaven, — take all. The great glory
which he will give to us, consists in giving him his glory, and beholding
of it. Now, if this be 31the great thing, the only thing, that
God requires at our hands, — if this be the all which he hath reserved to
himself, that he be glorified as God, as our God, — he that gives him that,
gives him what is acceptable to him. Thus Abraham pleased God by being
strong or steadfast in believing. He was strong in faith, and gave glory
to God.

The glory of God is spoken of in various senses in the
Scripture:—

[1.] The Hebrew word כָּבוֹד‎, signifies “pondus,” or “weight;” whereunto the apostle alludes
when he speaks of “an eternal weight of glory,” 2 Cor. iv.
17. This is the glory of the thing itself. It likewise
signifies splendour, or brightness, where the apostle, in like manner,
speaks of “the brightness of glory,” Heb. i. 3;
which is the greatness and excellency of beauty in all perfections. In
this sense, the infinite excellency of God, in his inconceivable
perfections, raised up in such brightness as utterly exceeds all our
apprehensions, is called his “glory.” And so he is “The God of glory,”
Acts vii. 2, or, the most glorious
God; and our Saviour is called “The Lord of glory,” 1 Cor.
ii. 8, in the same sense. In this respect we can give no glory
to God; we can add nothing to his excellencies, nor the infinite,
inconceivable brightness of them, by any thing we do.

[2.] Glory relates not only to the thing itself that is
glorious, but to the estimation and opinion we have of it, — that is, δόξα; when that which is in itself glorious
is esteemed so. The philosopher saith, “Gloria est frequens de aliquo fama cum laude;” or,
“Consentiens laus bonorum, incorrupta vox
bene judicantium de excellenti virtute.” And, in this respect, that
which is infinitely glorious in itself, may be more or less glorious in its
manifestation and the estimation of it. So glory is not any of God’s
excellencies or perfections; but it is the esteem and manifestation of them
amongst and unto others.

This God declares to be his glory, Exod. xxxiii. 19. Moses desires to
see the “glory” of God. This God calls his “face;” that is, the glory of
God in itself. “This,” saith God, “thou canst not see: ‘Thou canst not see
my face,’ — or, the brightness of my essential glory, the splendour of my
excellencies and perfections.” Well, what then? shall he have no
acquaintance with it? After this God places him in a rock, and tells him,
there he will show him his glory. And this he doth under the name of his
“back parts;” that is, he will declare to him wherein and how his glory is
manifested. Now, this Rock that followed them was Christ, 1 Cor. x. 4. The Lord places Moses
in that rock to show him his glory; intimating that there is no glimpse of
it to be obtained but only by them who are placed in Christ Jesus. Now,
what is this glory of God which he thus showed to Moses? That he declares,
Exod. xxxiv. 6; — causing his
majesty, or some visible signs of his presence, “to pass before him,” he
proclaims the name of God, with many gracious properties of his nature and
blessedness. 32As if he should say, “Moses, wouldst thou see my
glory? This is it, that I may be known to be ‘the Lord, the Load God, merciful and
gracious;’ — let me be known to be this, and thus, and this is the glory I
aim at from the sons of men.”

See, now, how steadfastness in believing gives glory to
God. It advanceth and magnifieth all these properties of God, and gives
all his attributes their due exaltation. An excellent estimation of them
is included in it. Might I here descend to particulars, I could manifest
that there is not any property of God, whereby he hath made himself known
to us, but steadfastness in believing gives it the glory which in some
measure is due unto it; and that all doubting arises from our calling some
divine attribute into question. It were easy to show how this gives God
the glory of his faithfulness, truth, power, righteousness, grace, mercy,
goodness, love, patience, and whatever else God hath revealed himself to
be.

This, then, is the force of this first testimony: If the
glory of God be all that he requires at our hands, and this steadfastness
in believing gives him this glory, and this alone doth so, it must needs be
acceptable unto him.

(2.) A testimony of the same importance363363Importance
sometimes occurs in the writings of Owen,
under a signification attached to it by some old English writers, and
according to which it is equivalent to import, meaning,
signification. — Ed. is Heb. vi. 17, 18. “The heirs of the
promise,” those to whom it is made (the great promise of Christ), are
believers; these are said here, “to fly for refuge,” καταφυγόντες, “the fliers with speed.” The expression
is evidently metaphorical. The allusion, say some, is taken from those who
ran in a race for a prize. This, they say, the word κρατῆσαι that follows, (which signifies “to take fast
hold on”) doth import. Men that run in a race, when they attain the end,
seize on, and lay fast hold of the prize.

Our translators, by rendering the word “flying for refuge,”
manifest that they had respect to the manslayers flying to the city of
refuge under the Old Testament: and this way go sundry interpreters. And I
am inclined to this acceptation of the metaphor upon a double account:—

[1.] Because I think the apostle would more willingly
allude to a Hebrew custom, writing to the Hebrews touching an institution
of God, and that directly typical of the matter he had in hand, than to a
custom of the Greeks and Romans in their races, which hath not so much
light in it, as to the business in hand, as the other.

[2.] Because the design of the place doth evidently hold
out a flying from something, as well as a flying to something; in which
regard it is said, that there is “consolation” provided for them; namely,
in their deliverance from the evil which they feared and fled from. Now,
in a race there is indeed a prize proposed, but there is no evil 33avoided. It was otherwise with him that fled for refuge; for as he
had a city of safety before him, so he had the avenger of blood behind him;
and he fled with speed and diligence to the one, that he might avoid the
other, Now, these cities of refuge were provided for the manslayer, who,
having slain a man at unawares, and being thereby surprised with an
apprehension of danger — it being lawful for the avenger of blood to slay
him — fled with all his strength to one of those cities, where he was to
enjoy immunity and safety.

Thus a poor sinner, finding himself in a condition of
guilt, surprised with a sense of it, seeing death and destruction ready to
seize upon him, flies with all his strength to the bosom of the Lord Jesus,
— the only city of refuge from the avenging justice of God and curse of the
law. Now, this flying to the bosom of Christ, — the hope set
before us for relief and safety, — is believing. It is here called
flying by the Holy Ghost, to express the nature of it to the
spiritual sense of believers. What, now; doth he declare himself to be
affected with their “flying for refuge,” — that is, their believing? Why,
he hath taken all means possible to show himself abundantly willing to
receive them. He hath engaged his word and promise, that they may not in
the least doubt or stagger, but know that he is ready to receive them, and
give them “strong consolation.” And what is this consolation? Whence may
it appear to arise? Whence did consolation arise to him who, having slain
a man at unawares, should fly to a city of refuge? Must it not be from
hence, — the gates of the city would certainly be open to him, that he
should find protection there, and be safe-guarded from the revenger?
Whence, then, must be our strong consolation, if we thus fly for refuge by
believing? Must it not be from hence, that God is freely ready to receive
us, — that he will in no wise shut us out, but that we shall be welcome to
him; and with the more speed we come, the more welcome we shall be? This
he convinces us of, by the engagement of his word and oath to that purpose.
And what farther testimony would we have that our believing is acceptable
to him?

It is said, Heb. x.
38, “If any man draw back, my soul [the Lord’s] shall have no
pleasure in him.” What is it to draw back? It is to decline from his
steadfastness of believing. So the apostle interprets it, verse 39, “We are not of them who
draw back unto perdition; but of them that believe.” Drawing back is
opposed to believing. In these drawers-back that come not up to
steadfastness in believing, nor labour so to do, the Lord’s “soul hath no
pleasure; “— that is, he exceedingly abhors and abominates them; which is
the force of that expression. His delight is in those who are steadfast in
adhering to the promises; in them his soul takes pleasure.

When the Jews treated with our Saviour about salvation,
they ask 34him, “What shall we do, that we might work the work of
God?” John vi. 28, — that work of God by
which, they might come to be accepted with him; which is the cry of all
convinced persons. Our Saviour’s answer is, verse
29, “This is the work of God, that ye believe.” “Will ye know
the great work, wherein God is so delighted?” “It is this,” saith he,
“that ye ‘believe,’ and be steadfast therein.”

Hence, also, are many exhortations that are given us by the
Holy Ghost to come up hereunto; as Heb. xii.
12; Isa. xxxv. But I shall not farther
insist on testimonies, which exceedingly abound to this purpose. The
farther demonstrations of the point ensue:—

2. The next shall consist in the farther improvement of the
first testimony concerning the glory of God, arising from our being
steadfast in believing.

This is granted by all, that God’s ultimate end in all
things he doth himself, and in all that he requires us to do, is his own
glory. It cannot be otherwise, if he be the first, only independent being,
and prime cause of all things, and their chiefest good. God having, then,
placed his glory in that which cannot be attained and brought about without
believing, in answer to his present constitution of things, it must needs
be acceptable to him; as is a suitable means to a designed end to any one’s
acting in wisdom and righteousness.

Bear in mind, I pray, what it is that I mean by believing.
Though the word be general and large, yet in my intendment it is restrained
to the particulars insisted on, — namely, the constant establishment of our
souls in receiving the Lord Jesus, tendered unto us in the truth and from
the love of the Father, for the pardon of sins, and acceptation of our
persons before God. This, I say, according to God’s constitution of things
in the covenant of grace, is necessary to bring about that end of glory to
himself which he aims at. Hence he sums up his whole design to be “the
praise of his glorious grace,” Eph. i.
6.

In Prov. xxv.
2, if I mistake not, this is clearly asserted, “It is the glory
of God to conceal a thing,” or “to cover a matter.” I told you before what
is the glory of God. It is not the splendour and majesty of his infinite
and excellent perfections, which arise not from any thing he doth, but from
what he is; but it is the exaltation, manifestation, and essence of those
excellencies. When God is received, believed, known to be such as he
declares himself, — therein is he glorified; that is his glory. This
glory, saith the Holy Ghost, arises from the covering a matter.

What matter is this? It is not the glory of God to cover
every matter, all things whatever; yea, it is his glory to “bring to light
the hidden things of darkness.” The manifestation of his own works
“declares his glory,” Ps. xix. 1.
So doth the manifestation of the good works of his people, Matt. v. 16. It is, then, things of
some 35peculiar kind that are here intended. The following
opposition discovers this, “The honour of kings is to search out a matter.”
What matter is it that it is the glory of the king to find out? Is it not
faults and offences against the law? Is it not the glory of magistrates to
find out transgressions, that the transgressors may be punished? This is
the glory of the magistrate, to inquire, find out, and punish offences,
transgressions of the law. It is, then, in answer hereunto, a sinful
thing, sin itself, that is the matter or thing which it is the glory of God
to cover. But what is it to cover a sinful matter? It is that which is
opposed to the magistrate’s finding it out; — what that is, we have a full
description in Job
xxix. 16, 17, “The cause I knew not, I searched out, and I brake
the jaws of the wicked.” It is to make judicial inquisition after, to find
out hidden transgressions, that the offenders may be brought to condign
punishment; so that God’s concealing a matter is his not searching, with an
intention of punishment, into sins and sinners, to make them naked to the
stroke of the law. It is his hiding of sin from the condemning power of
the law.

The word here used is the same with that of David,
Ps. xxxii. 1, “Blessed is the man whose
sin is covered.” And in sundry other places is it used to the same
purpose; which is expressed, Mic. vii.
19, by “casting all our sins into the bottom of the sea.” That
which is so disposed of is utterly covered from the sight of men. So doth
God express the covering of the sins of his people, as to their not
appearance to their condemnation, — they shall be “cast into the bottom of
the sea.” Hence are our sins, in the New Testament, said ἀφίεναι which we translate “forgiven,” and “to
forgive;” and ἄφεσις, “forgiveness,”
in twenty places. The word signifies properly to “remove” or “dismiss”
one; ἁμαρτήματα ἀφίεναι, is “peccata missa facere,” — “to send or
remove away our sins out of sight;” the same in substance with that which
is here called “to cover.” And so is the word used in another business,
Matt. xxiii. 23, Ἀφήκατε τὰ βαρύτερα τοῦ νόμου, — “You have omitted the
weightier things of the law;” that is, you have laid them aside, as it
were, out of sight, taking no care of them. Now, the bottom of all these
expressions of removing, hiding, covering, and concealing
sin, which gives life and significancy to them, making them import
forgiveness of sin, is the allusion that is in them to the mercy-seat under
the law. The making and use of it we have, Exod. xxv. 17, 18. It was a plate
of pure gold, lying on the ark, called כַּפֹּרֶת‎, or “a covering.” In the ark was the law,
written on tables of stone. Over the mercy-seat, between the cherubims,
was the oracle representing the presence of God. By which the Holy Ghost
does signify, that the mercy-seat was to cover the law, and the condemning
power of it, as it were, from the eye of God’s justice, that we be not
consumed. Hence is God said to cover sin, because 36by the
mercy-seat he hides that which is the strength and power of sin, as to its
guilt and tendency unto punishment. The apostle calls this “mercy-seat,”
τὸ ἱλαστήριον, Heb. ix.
5. That word is used but once more in the New Testament, and
then Christ is called so, Rom. iii.
25, or ὅν προέθετο ὁ
ἱλαστήριον, — “whom God hath proposed as a mercy-seat.”
Christ alone is that mercy-seat by whom sin, and the law from whence sin
hath its rigour, is hidden. And from that typical institution is that
expression in the Old Testament, “Hide me under thy wings,” — the wings of
the cherubims, where the mercy-seat was; that is, in the bosom of
Christ.

Now, saith the Holy Ghost, thus to hide, to cover, to
pardon sin by Christ, is the glory of God, wherein he will be exalted and
admired, and for which he will be praised. Give him this, and you give him
his great aim and design. Let him be believed in, trusted on, as God in
Christ pardoning iniquity, transgression, and sin, — so reconciling the
world to himself, and manifesting his glorious properties therein, — and he
hath his end.

Should I now proceed to show what God hath done, what he
doth, and will do, to set up his glory, it would make it evident, indeed,
that he aimed at it. His eternal electing love lies at the bottom of this
design. This is the tendency of it, — that God may be glorified in the
forgiveness of sin. The sending of his Son, — a mystery of wisdom,
goodness, and righteousness past finding out, — with all that, by his
authority and commission, he did; suffered, and doth, was, that his name
might be glorified in this thing. Hath the new covenant of grace any other
end? Did not God on purpose propose, make, and establish that covenant in
the blood of his Son; that whereas he had, by his works of creation and
providence, by the old covenant and law, given glory to himself in other
respects, he might by this glorify himself in the hiding of iniquity? The
dispensation of the Spirit for the conversion of sinners, with all the
mighty works ensuing thereupon, is to the same and no other purpose.
Wherefore doth God exercise patience, forbearance, long-suffering towards
us, — such as he will be admired for to eternity, — such as our souls stand
amazed to think of? It is only that he may bring about this glory of his,
— the covering of iniquity and pardoning of sin.

Now, what is it that on our part is required, that this
great design of God for his glory may be accomplished in and towards us?
Is it not our believing, and steadfastness therein? I need not stay to
manifest it; nor yet give farther light or strength to our inference from
what hath been spoken, — namely, that if these things are so, then our
believing and steadfastness therein is exceeding acceptable to God.

3. For the last demonstration of the point, I shall add the
consideration of one particular that God useth in the pursuit of his glory,
37before mentioned; and that is, his institution and command of
preaching the gospel to all nations, and the great care he hath taken to
provide instruments for the propagation of it, and promulgation therein of
the word of his grace, Matt. xxviii.
19, “Go preach the gospel to ‘all nations;’ — ‘to every
creature,’ ” Mark xvi.
15. What is this gospel, which he will have preached and
declared? Is it any thing but a declaration of his mind and will
concerning his gracious acceptation of believing, and steadfastness
therein? This God declares of his purpose, his eternal, unchangeable will,
— that there is, by his appointment, an infallible, an inviolable
connection between believing on Jesus Christ, the receiving of him, and the
everlasting fruition of himself. This he declares to all; but his purpose
to bestow faith effectually relates only to some: they “believe who are
ordained to eternal life.” But this purpose of his will — that believing
in Christ shall have the end mentioned, righteousness and salvation in the
enjoyment of himself — concerns all alike. Now, to what end hath the Lord
taken care that this gospel shall be so preached and declared, and that to
the consummation of the world, but that indeed our believing is acceptable
to him?

But I shall desist from the pursuit of this demonstration,
wherein so many things offer themselves to consideration, as that the
naming of them must needs detain me longer from my principal aim than I am
willing.

362 A name
derived from two Latin words, signifying faith alone. — Ed.

363Importance
sometimes occurs in the writings of Owen,
under a signification attached to it by some old English writers, and
according to which it is equivalent to import, meaning,
signification. — Ed.